Together with the Pope and never apart from him, the College of Bishops reflects both the universality and unity of the People of God

The College of Bishops was the topic of the Holy Father's address at the General Audience on Wednesday, 7 October. This is the 40^th talk in the catechetical series on the nature of the Church and was given by the Pope in Italian.

1. In the Constitution Lumen gentium the Second Vatican Council makes an analogy between the College of the Apostles and that of the Bishops in union with the Roman Pontiff: "Just as, in accordance with the Lord's decree, St Peter and the rest of the Apostles constitute a unique apostolic College, so in like fashion the Roman Pontiff, Peter's Successor, and the Bishops, the successors of the Apostles, are united to one another" (Lumen gentium, n. 22). This is the doctrine regarding the collegiality of the Episcopate in the Church. Its basic foundation lies in the fact that in establishing his Church, Christ the Lord called the Twelve, whom he appointed Apostles and entrusted with the mission of preaching the Gospel and of giving pastoral governance to the Christian people. In this way he established the Church's "ministerial" structure. We see the Twelve Apostles as a corpus and a collegium of persons united one to the other by the love of Christ who placed them under Peter's authority when he said to him: "You are Peter, and upon this rock I will build my Church" (Mt 16:18). But that original group, having received the mission of preaching the Gospel until the end of time, had to have successors, who are precisely the Bishops. According to the Council, this succession reproduces the original structure of the College of the Twelve united among themselves by the will of Christ under Peter's authority.

Episcopal collegiality fulfils the will of Christ

2. The Council does not present this doctrine as something new, except perhaps in its formulation, but as the content of a historical reality which receives and fulfils the will of Christ, as it comes to us in Tradition.

a) "Indeed, in the very ancient discipline", the Council says, "the Bishops installed throughout the whole world lived in communion with one another and with the Roman Pontiff in a bond of unity, charity and peace".

b) "Likewise the holding of Councils in order to settle conjointly, in a decision rendered balanced and equitable by the advice of many, all questions of major importance points clearly to the collegial character and structure of the episcopal order, and the holding of Ecumenical Councils in the course of the centuries bears this out unmistakably".

c) Collegiality is "also indicated by the custom, dating from very early times, of summoning a number at Bishops to take part in the elevation of one newly chosen to the highest sacerdotal office. One is constituted a member of the episcopal body in virtue of the sacramental consecration and by the hierarchical communion with the Head and members of the College" (Lumen gentium, n. 22).

3. The College, we read again, "insofar as it is composed of many members, is the expression of the multiplicity and universality of the People of God, and of the unity of the flock of Christ, insofar as it is assembled under one Head" (Lumen gentium, n. 22). In union with the Successor of Peter the entire College of Bishops exercises supreme authority over the universal Church. In later catecheses we will discuss the "Petrine ministry" in the Church. However, it must also be kept in mind when we speak of the collegiality of the episcopate.

Without a doubt, according to Lumen gentium, "the supreme authority over the whole Church, which this College possesses, is exercised in a solemn way In an Ecumenical Council" (Lumen gentium, n. 22). But we also see that "it Is the prerogative of the Roman Pontiff to convoke such Councils, to preside over them and to confirm them" (Lumen gentium, n. 22). A Council cannot be truly ecumenical unless it has been confirmed, or at least accepted, by the Roman Pontiff. Otherwise, it would lack the seal of unity guaranteed by the Successor of Peter. When unity and catholicity are ensured, an Ecumenical Council can also infallibly define truths in the area of faith and morals. Historically, Ecumenical Councils have had a very important and decisive role in clarifying, defining and developing doctrine: one need only think of the Councils of Nicea, Constantinople Ephesus and Chalcedon.

4. In addition to Ecumenical Councils, "this same collegial power can be exercised in union with the Pope by the Bishops while living in different parts of the world, provided the Head of the College summon them to collegiate action, or at least approve or freely admit the corporate action of the unassembled Bishops, so that a truly collegial act may result" (Lumen gentium, n. 22).

Episcopal Synods, established after Vatican II, are meant to realize concretely the participation of the Episcopal College in the universal government of the Church. These Synods study and discuss pastoral and doctrinal subjects of notable importance for the universal Church; the results of their work, produced in agreement with the Apostolic See, are collected in documents which are disseminated everywhere. The documents resulting from recent Synods are expressly called "Post-Synodal".

Bishops have concern for universal Church

5. And again: "Collegial unity is also apparent in the mutual relations of each Bishop to individual Dioceses and with the universal Church" (Lumen gentium n. 23). "Each Bishop represents his own Church, whereas all, together, with the Pope, represent the whole Church in a bond of peace, love and unity" (Lumen gentium, n. 23).

For this reason the Bishops, "insofar as they are members of the Episcopal College and legitimate successors of the Apostles, by Christ's arrangement and decree, are bound to have such care and solicitude for the whole Church which, though it be not exercised by an act of jurisdiction, does for all that redound in an eminent degree to the advantage of the universal Church" (Lumen gentium, n. 23). "For all the Bishops have the obligation of fostering and safeguarding the unity of the faith and of upholding the discipline which is common to the whole Church, of schooling the faithful in a love of the whole Mystical Body of Christ and in a special way, of the poor, the suffering, and those who are undergoing persecution for the sake of justice (cf. Mt 5:10); finally, of promoting every type of active apostolate that is common to the whole Church, especially in order that the faith may increase and the light of truth may rise in its fullness on all men" (Lumen gentium, n. 23).

6. At this point the Council recalls: "It has come about through divine Providence that, in the course of time, different Churches set up in various places by the Apostles and their successors joined together in a multiplicity of organically united groups which, while safeguarding the unity of the faith and the unique divine structure of the universal Church have their own discipline, enjoy their own liturgical usage and inherit a theological and spiritual patrimony. Some of these, notably the ancient patriarchal Churches, as mothers in the faith, gave birth to other daughter-Churches, as it were, and down to our own days they are linked with these by bonds of a more intimate charity in what pertains to the sacramental life and in a mutual respect for rights) and obligations" (Lumen gentium, n.23).

Episcopal Conferences make many contributions

7. We see, then, that the Council also calls attention (in the context of the doctrine on the collegiality of the Episcopate) to the fundamental truth about the mutual interpenetration and integration of both the particular reality and the universal dimension in the Church's structure. The role of Episcopal Conferences must also be considered from this standpoint. The Council's Constitution on the Church states: "The Episcopal Conferences at the present time are in a position to contribute in many and fruitful ways to the concrete realization of the collegial spirit [affectus collegialis]" (Lumen gentium, n.23).

A more detailed statement on this subject was made in the Decree on the Pastoral Office of Bishops in the Church Christus Dominus. We read there: "An Episcopal Conference is a form of assembly in which the Bishops of a certain country or region exercise their pastoral office jointly in order to enhance the Church's beneficial influence on all men especially by devising forms of the apostolate and apostolic methods suitably adapted to the circumstances of the times" (Christus Dominus, n. 38, 1).

The conclusion to be drawn from these texts is that Episcopal Conferences are able to deal with problems in the territory of their responsibility, beyond the boundaries of the individual Dioceses and to offer them answers of a pastoral or doctrinal nature. They can also give opinions on problems concerning the universal Church. Above all they can authoritatively provide for the needs of the Church's development according to what is required by or suitable to the national mentality and culture. They can make decisions, with the consent of the member Bishops, which will have great impact on pastoral activities.

Bishop of Rome guarantees unity of Bishops' activities

8. Episcopal Conferences have their own responsibility within the territory of their competence, but their decisions have inevitable repercussions on the universal Church. The Petrine ministry of the Bishop of Rome guarantees the coordination of the Conferences' activities with the life and teaching of the universal Church. In this regard the Council's Decree establishes: "Decisions of the Episcopal Conference, provided they have been legitimately approved by at least two thirds of the votes of the Prelates who have a deliberative vote in the Conferences, and provided they have been confirmed by the Apostolic See, shall have the force of law, but only in those cases in which it is so prescribed by the common law, or when it has been so declared by a special mandate of the Apostolic See promulgated on its own initiative [motu proprio] or at the request of the Conference itself' (Christus Dominus, n. 38, 4). Lastly, the Decree establishes: "When special circumstances require it, Bishops of different countries may, subject to the approval of the Apostolic See, establish one joint Conference" (Christus Dominus, n. 38,5).

Something similar can also occur in regard to Councils and meetings of Bishops on the continental level, as for example, the Council of Latin American Conferences (CELAM) or that of European Churches (CCEE). All this is a vast range of new groups and organizations by which the one Church tries to respond to the spiritual needs and problems of the world today. This is a sign that the Church lives, reflects and is committed to working as an apostle of the Gospel in our day. In every case she is aware of the need to present herself, to work and to live in fidelity to the two basic features of the Christian community of every age and, in particular, of the apostolic College: unity and catholicity.